FAITHFUL AMONG THE UNFAITHFUL—AN EXEGETICAL STUDY OF

EXODUS 34

B-441: Exodus

Instructor: Elizabeth Hopp-Peters

Exegetical Paper—Final

December 4, 2008
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Introduction

Throughout the history of Judaism and Christianity, many have sought

to explore the mystery of discovering the presence of God, seeking God’s

face, making God real to a synagogue or church, and understanding the

seemingly increased divine or mystical experiences among some individuals

over others. Many pages have been written, sermons preached, and

conversations discussed about the peculiar nature of the divine with, in, or

near humanity. In the midst of great disaster or disease as well as times of

recognition of humanity’s capability to do evil, the question of God’s

presence and relationship to the individual, family, community, and nation

become even more prominent. A similar scenario arises as one reads the

last chapters of Exodus. All along the journey, Moses and the children of

Israel have questioned how YHWH relates to Israel (Is God truly with them?

Will YHWH protect and provide? Will this God destroy them?). After the

great golden calf incident of Exodus 32, the crisis of this relationship takes

primacy. Exodus 34 seeks to provide an answer to the question, how

will the unfaithful people of Israel know that God is faithfully

present among them?

Many Exodus scholars mention similarities to this theme in describing

God’s revelation of character to Moses, the particular commandments given

to Moses here, and the unique features of Moses’ shining face; however, very

few expound on how such a theme weaves its way through the entire
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chapter or show how this key theological message is pressed in particular

ways. According to Propp (2006), these last chapters of Exodus are

concerned with one basic topic, “How will Yahweh be present among his

people?” (p. 619). Although such a question is similar to the thesis for this

paper, Propp is much more interested in the method of presence—whether

by tabernacle, covenant, a calf, or some other means. Since God seems to

be present in all of those ways and more, it is more plausible to suggest that

Israel is unsure of YHWH’s presence and faithfulness to her. Rather than the

means of presence, Exodus 34 is more interested in how Israel and its

leaders will have knowledge of this presence and know that God is faithful to

them in the midst of calamity and seeming absence—such as when their key

leader is away on a mountain for forty day or when the basic materials of life

(i.e. water) seems to be out of reach.

Fretheim believes these last chapters in Exodus signal a fundamental

change in how God will be present with Israel—rather than an “occasional

appearance” on a mountain or in a tent, God will establish an “ongoing

presence” with Israel in the center of the camp rather than a “remote top of

a mountain” (1991, p. 264). Nevertheless, Fretheim struggles to describe

how chapter 34 fits into this argument. Essentially, he prefaces this difficulty

by noting that chapters 32-34 “have been informed by various streams of

traditions and a number of redactions” (p. 279). Ultimately, he repeats

Propp’s idea that chapter 34 has “a lively concern for divine presence and

how it is that God will be present to Israel” (p. 280).

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Meyers concludes chapter 34 by stating, “Moses is fully God’s

spokesman…. For his face remains shining, permanently signifying his role

as God’s authoritative mouthpiece…. His identity has merged with God to

the extent that, like God, he must cover his face, the locus of God’s presence

in him” (2005 p. 266). For Meyers, this becomes the point that chapters 32-

34 are making. Yes, the tabernacle is being built, but a godly leader who

speaks face-to-face to God in that sacred place must exist for such a

tabernacle to have any meaning.

Newsome believes Exodus 32-34 is interested in exploring a gospel

theme. “Nowhere is the good news of God’s saving grace more evident than

in the relationship between Exodus 32… and Exodus 34” (1998, p. 111).

Aspects of each of these commentators are needed in order to fully explore

the idea of YHWH faithfully present among an unfaithful people both in the

literary aspects of the text and in the historical-cultural scenario(s)

surrounding the text.

Literary Analysis

Exodus 34 is the conclusion of the narrative unit that begins in chapter

32 (Brueggemann, 1994, p. 945). The story presented is that of Moses

coming down from the mountain of God with the stone tablets of the

covenant. He discovers the people reveling and worshipping a golden calf—

presumably for the purpose of having God tangibly present among the

people (Meyers 2005). In rage, he breaks the tablets, melts the calf, forces
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the people to drink the gold-tainted water, then instructed the Levites to

atone for their sin by murdering some of the people.

In Exodus 33-34, Moses ascends the mountain to make an appeal to

YHWH on behalf of the people. God told Moses to go ahead and take the

people into the land of Canaan. God seems to allow for this based on the

promise made to Abraham, Isaac, and Jacob that their descendents would

one day inhabit the land. God tells Moses, “I will send an angel before you,

and I will drive out the Canaanites… but I will not go up among you” (33:1-3,

NRSV). Moses argues back and forth with God trying to appeal to God’s

fame among the other nations. God relents and tells Moses, “I will do the

very thing that you have asked; for you have found favor in my sight, and I

know you by name” (33:17, NRSV). The story concludes in chapter 34 with

YHWH commanding Moses to cut two new stone tablets where the

commands will be re-written.

As noted above, Propp (2006) believes these last chapters of Exodus

are concerned with one basic topic, “How will Yahweh be present among his

people?” (p. 619). A key word found throughout chapters 25-40 is panim

meaning “face, front, presence” (Propp, 2006, p. 619). In previous chapters,

Moses comes into the “presence” of God. At the end of chapter 34, Moses’

own face reflects such a face-to-face meeting with God’s presence.

The commands found in Exodus 34 also seek to answer this question.

Rather than the gods of the Canaanites being present in the land, Israel is to

“tear down their altars, break their pillars, and cut down their sacred poles
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[Heb. Asherim]” (34:13, NRSV). Only God’s face will be present in Israel.

The commands also seek to bring God’s presence into the land through ritual

feast days, the Sabbath day, and the consecrating of the first born only for

YHWH. God will be seen by all in all. Moses, as God’s messenger, and

Moses’ Tent of Meeting will be the concrete nature of such a presence

among the Hebrews.

The nature of YHWH’s presence and face is also addressed by Exodus

34. As mentioned in the introduction, this chapter provides the first self-

disclosure from YHWH about YHWH’s mysterious character. This God is not

like other gods. Instead, YHWH is:

“…compassionate and gracious, slow to anger, abounding in kindness

and faithfulness, extending kindness to the thousandth generation,
forgiving iniquity, transgression and sin. He does not remit all
punishment, but visits the iniquity of parents upon children and
children’s children, upon the third and fourth generations” (34:6-7,
JPS).

Rather than a god that can be controlled, YHWH is compassionate and

distributor of punishment. YHWH will not be manipulated, figured out, or

domesticated (Brueggemann, 1994, p. 947). This God is unpredictable.

YHWH promises to be there for Moses and the people, but the presence

requires something from the people. Truly, it is a covenant relationship.

The thirteen attributes mentioned here are called “the Thirteen

Attributes of God” in Jewish tradition (Sarna, 1991, p. 216). Unlike the text

around it, it is neither narrative nor instruction. In fact, it is mostly likely a

liturgical lyric, prayer, or creed (Meyers, 2005, p. 264). These attributes are

found throughout the Hebrew Bible—e.g. Numbers 14:18, Nehemiah 9:17,

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Psalms 86:15, Jeremiah 32:18-19 (Fretheim, 1991, p. 302; Newsome, 1998,

p. 113).

One key place that these words are found are in Exodus 20:5-6 (Sarna,

1991, p. 216), but in reverse—what modern readers would consider the

negative aspects of God are mentioned before the positive attributes in

Exodus 20. In that text, the words do not stand alone as a self-disclosure of

YHWH. Rather, they sit at the end of the second commandment as a reason

for not breaking it. Also, chapter 20 does not have such a comprehensive list

of YHWH’s merciful attributes. The emphasis in chapter 20 is centered on

the iniquity of breaking the command regarding idolatry and the loving-

kindness one receives from God by obeying the command. In Exodus 34, the

list of character attributes sits independently from commands and

consequences. Rather than a God who reacts, chapter34 presents a God

who initiates and provides a way for the community of faith.

Because this text bears much similarity, and yet stark contrast, to the

Decalogue, it is the subject of much research and speculation regarding

source. In researching the various commentaries on Exodus, scholarship

reveals some cohesion regarding the source categorization of this text,

although commentators mention many disagreements and controversies

(Childs, 1974, pp. 604-605). Propp (2006) assigns the majority of the

chapter (especially verses 1-28) to source J (p. 584-585). The last section,

verses 29-35, Propp assigns to source P and the redactor (p. 585).

Interestingly, he notes verses 11-17 as being “D-like.” One of the peculiar

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aspects of Propp’s source designation here is that the other two chapters in

this literary unit, chapters 32-33, are primarily assigned to source E (pp. 539-

541, 583-584). If this is meant to be a cohesive literary unit, then Propp

must be attributing such cohesion to the redactor. However, if sources are

considered separately, then chapter 34 would not stand with these two other

chapters and probably finds its own voice as the Decalogue and covenant

made with Israel rather than Exodus 20. Propp indicates such a possibility:

Where is the Yahwist’s Covenant? A common view finds it in chap. 34,

where the revelation of Yahweh’s full name corresponds to comparable
scenes from E and P. If so, the first tablets come from E, the second
tablets from J; the idea of two Covenants comes from RedactorJE.

Nevertheless, Propp does find some problems with such a view and

ultimately claims the material found in Exodus 34 is diverse (pp. 151-153).

Other commentators seem to agree with Propp’s analysis. Brevard Childs

(1974) notes, “Ch. 34 is one of the most difficult chapters in Exodus to

analyze and opinions diverge widely. The chapter is integrally related to

one’s understanding of chs. 19-24, and indeed to the entire Sinai tradition”

(p. 604). After noting this and much of the controversy, Childs conclusively

assigns much of chapter 34 to the J source (p. 607). Nevertheless, Propp and

Childs assign the last section of the chapter to either the Priestly source or

the Redactor (Childs, 1974, p. 609; Propp, 2006, p. 152).

Meyers and Fretheim both agree that too many variant streams are

united here and that chapters 32-34 can really only be looked at through a

post-exilic redactors eyes (Fretheim, 1991 & Meyers, 2005); however, both

also note that the information presented potentially pre-dates the

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surrounding tabernacle narrative and instructions. Such an interruption

could serve as a fall narrative.

Ultimately, this second covenant is intended to reveal a compassionate

and faithful God to unfaithful Israel. Israel can know this God and be assured

of YHWH’s faithfulness through the rules and rituals provided here. These

regulations will supply a well-marked path for a people easily distracted by

the gods and ways of the cultures surrounding them. Chapter 34 uses

redundancy and compounding of attributes to convey the message that God

is mercy and judgment. The text in defining God also seeks to not define

God. YHWH is gracious and full of anger. God will forgive, but God also will

oversee punishment. What might be the most interesting aspect of all is

that YHWH is defined in relationship to people—whether perceived as

wrathful and pouring out judgments or merciful and pouring out blessings. In

the end, Israel needs this YHWH, but YHWH is in need of a people, even if

they are imperfect.

The section of commands that follow the self-revelation of God’s

character form the core of Israel’s theological rituals: covenants with other

nations, feasts and festivals, sacrifices and the firstborn, Sabbath, and even

cooking practices. Transgressions against YHWH have consequences. A

close following of YHWH’s regulations will produce success and security and

provide a sense that God is near.

The force of message serves to create a reliance on YHWH. The

message is not so much moral as it is theological. God is creating a YHWH-

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only people. Israel belongs to YHWH and YHWH belongs to Israel. In this

covenant relationship, YHWH will graciously care for Israel and suffer through

the people’s transgression. Nevertheless, YHWH will not simply put up with

these acts. Instead, YHWH “visits” (34:7) the consequences of their actions

onto subsequent generations.

As chapter 34 makes clear, these various actions are all intended to

school the people of Israel in the ways of YHWH and make known to a fearful

and idolatry-bent people that God is faithfully among them—guiding them

back to the land, forgiving their sins through sacrifice in the tabernacle, and

revealing the knowledge of governance and protection to Israel’s rulers and

priests.

Historical and Cultural Analysis

If Propp and Childs are correct, the source evidence points to the

majority of chapter 34 originating from “J” source with the last section,

verses 29-35, coming from “P” source. J source is most often placed during

the monarchical period somewhere around the 9th to 10th centuries B.C.E.

(Finkelstein & Silberman, 2001). This places J squarely in the time of the

monarchy—probably the divided monarchy described in both Kings and

Chronicles. As well, this places the setting in Judah rather than the northern

kingdom. Textual evidence of YHWH being revealed to the ruler—the godly

leader chosen by spoken command from God—in chapter 34 supports such a

claim. The people can know that God is with them, present among them,
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and faithful to them, because they have God’s elect interceding on their

behalf.

The audience would have been southern tribes who were most likely

tempted to intermingle and marry people from the northern kingdom as well

as the other people groups around Canaan (Blenkinsopp, 1994; Anderson,

1994). Intermarriage would introduce the temptation of worshipping other

gods, keeping other feast days, eating items and using cooking methods not

considered kosher by the Torah’s standards, and creating tangible idols for

worship purposes. As well, the question of how one relates to YHWH and

who this God is, and how this God is present to the people, especially the

leaders, would be a prominent discussion taking place (Meyers, 2005;

Fretheim, 1991).

With the more international and cosmopolitan kingdom of Israel to the

north and the rising dominance of Egypt to the south, Assyria to the North,

and Babylon to the east, questions of God being for the people of Judah

would be critical (De Vaux, 1997). The temptation towards idolatry and

worshipping other gods would be a very prominent issue for those believing

that certain natural disasters, slaughtering in military campaigns, financial

calamities, and physical diseases were caused by God, or at least by God’s

presence no longer residing in Judah. As well, the success of these other

nations will certainly call into question whether the people should be seeking

after the favor of other gods rather than YHWH (Brueggemann, 1994).
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The last section is attributed to P meaning that is considered to be

post-exilic (Propp, 2006). Similar questions arise in this time as during early

times: questions of God’s presence, the handling of sin, violation, and

idolatry, the purity of people and their marriages, dietary laws, customs and

feasts, etc (Albertz, 1994). P chiefly presents a God who is present to the

people through the religious leaders, i.e. the Priests (Childs, 1974). The

priests go before God’s presence—the Ark of the Covenant where the

Shekinah or glory is to be found— and come out radiating with the presence

of God (Meyers, 2005). Moses is considered to be in God’s presence and

must shield his face from the people except when decreeing a message

directly from God. Only the religious elite are allowed near the tent of

meeting, thus signaling only the leaders can really know God and decree

YHWH’s purposes.

Fretheim and Meyers do not give a clearly distinguished textual

tradition here. Rather they believe the text is interwoven several times with

various strands and levels of redaction in chapters 32-34 more so than in

other chapters in Exodus. As such, they see a post-exilic reality for the

whole text. As Nehemiah and Ezra’s groups came back to Palestine, they

were encountering other Israelite religious communities with variant

practices, traditions, and rituals (Gowan, 1994). The Samaritans to the

North, the Aaronide priesthood, and the dynastic vassal kings all presented

rival claims to the Yahwist priesthood that developed in the exile (Albertz,

1994). Including a story of the Golden Calf that would be reminiscent of

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Jeroboam’s calf worship would serve as a polemic against some of these

various strains. Whether the texts can be identified or whether they are just

composites of many sources widely redacted, the text seeks to create a

national identity centered on religious leaders in the tradition of the figure

Moses.

The people would often go to seek God on mountains—Bethel, Shiloh,

Jerusalem, as well as others (Boadt, 1984). Many of these mountains, known

as high places, had groves where one could commune with God, thus the

mention of these here in 34:13-15 (Meyers, 2005). The priests dwelt in tents

or temples in these locations and received animals for the institution of

sacrifice. Exodus 34 warns about particular poles, which was a competing

cult, or other tent, outside of the true or pure religious traditions of both J

and P (Propp, 2006). Both want to ensure that YHWH alone is worshipped,

thus the institution of very specific feast days that are ascribed to YHWH

alone. The golden calves and Asherah poles must be utterly destroyed for

this to occur. With so many competing claims from the Levites,

Aaronites, Zadokites, royalty, prophets, and wise men among the people of

Israel and with the many influence by other cultures such as the Canaanites,

Babylonians, Assyrians, and Egyptians, establishing the true nature of YHWH

and determining the proper rituals and worship spaces take the primary seat

in revealing to the people that YHWH is faithful to them—not some other god

—and that even though they have been unfaithful, they can rest assured that

God will be present to them and among them.

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The text mentions several items that can shed some light on other

cultural aspects of the time. Exodus 34 describes several regulations:

breaking down the pillars and altars as mentioned above (v. 13), a

prohibition of marrying local inhabitants outside of the Jewish people (v. 16),

keeping the festival of unleavened bread (v. 18), giving to God the firstborn

of all live-stock (v. 19-20), keeping the seventh day as a day of rest (v. 21),

observing the festival of weeks (v. 22), the festival of first fruits of wheat

harvest (v. 22), and the festival of ingathering (v. 22), a prohibition against

using leaven during the sacrifice (v. 25), observance of Passover (v. 25), and

a peculiar dietary ritual of not boiling a kid in its mother’s milk (v. 26). For

brevity, this research will only highlight a few of these.

The Torah provides for many different feasts with several versions of

regulations for each feast (De Vaux, 1997). Each of the feasts represents

key seasons during the agricultural calendar. As such, Israel’s feast rituals

correspond with traditions from other Near East cultures and religious

traditions (Isserlin, 2001). In this way, Yahwism is an agricultural religion,

and the evidence of God’s faithfulness would be the size of the various

harvests throughout the year. Of course, this introduces the problematic

issue of a small harvest being the fault of unfaithfulness on Israel’s part or

unfaithfulness on YHWH’s part.

The majority of voices throughout the Torah and the Hebrew Bible put

the blame squarely on Israel. However, a few minority voices can sometimes

be seen between the pages that implicate YHWH as being absent at times
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(Zornberg, 2001). Nevertheless, Exodus 34 introduces such a calendar to

focus the people on harvest times in order to focus Israel on the blessings of

harvest time that come from YHWH. In this, they can be assured that God is

faithful or that they the people have been unfaithful and need to repent.

Although the Torah provides for several variant regulations for

marriage, all were intended to keep Israel pure from the outside world

(Jacob, 1992). In the child-birthing process between the couples, YHWH

alone could be considered faithful as bringing forth children rather than the

gods of some other people group. By excluding intermingling with the

surrounding peoples and cultures, the law provided a way for keeping the

YHWH-alone religion intact from one generation to the next. Such a concern

is present in pre-monarchic, monarchic, exilic, and post-exilic times in

various ways.

Before the monarchy, the loose structure of government and property

rights was through households (Bright, 2000). Loyalty in the households

created a certain level of security for the family, towns, and surrounding

country side. By prohibiting intermingling, property and possessions were

ensured to stay in the family and outsiders would not be privy to information

about defense, weapons, food resources, and other vital aspects of life

(Gottwald, 2001).

During the time of the monarchy, the king and rulers were introducing

intermarriage for reasons of treaties and security. For those practicing a

Yahweh-alone faith, a culture built around and surrounding such marriages

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presented a consistent threat to the ancient faith (Miller-Hayes, 1986). How

could God be present and faithful if the people were too impure and “non-

Israel” (Houtman, 2000)?

Once the people were in exile, the temptation and pressure to

dissipate and disperse was greater than ever before. The Babylonians

moved people all around in order to break down national and religious

identity for the purpose of creating loyalty to Babylon and education in the

Babylonian ways (Zornberg, 2001). After the exile, a renewed function of

security of property and protection of cultural identity would be present. The

people would be particular prone to groups who worship YHWH but not in the

prescribed ways as founded by the returning groups from captivity.

The historical and cultural aspects behind Exodus 34, although

uncertain in some ways, paint a picture of anxiety about what gods should

be worshipped for the occasional prosperity, what gods were absent or angry

in times of calamity, and what unfaithfulness on the part of the people would

produce. The particular narrative of a godly leader chosen by YHWH who

speaks directly to God, particular agricultural rituals that attune Israel’s

attention to the blessings that come from worshipping YHWH, and religious

leaders who can go into a particular tent, tabernacle, or temple to inquire of

God provide a meaningful way for the people to know that YHWH has not

forsaken them and will continue to be faithful whether in times of chaotic

rule (as in pre-monarchic eras), in times of unfaithful kings (as during the

monarchy), or in times of great intermingling and loss of identity (as in times

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of exile or times of re-entry). God will be faithful to this unfaithful people and

the people can continually re-enter this story through godly leaders, faithful

rituals, and religious institutions.

Implications for Ministry

Throughout the Midwest, thousands of people will lose their jobs due to

the economic crisis at hand in the United States. Many of these people are

factory workers who were already struggling to maintain the necessities of

life based on the small wages received. A small, lower-middle class,

conservative-leaning Lutheran congregation in the heart of Fort Wayne,

Indiana is comprised of many factory workers who are facing the real

possibility of a loss of income over the next six months and are wondering if

God is truly faithful and present. The results of this exegesis would be used

for a blog series that the pastor writes each week in order to provide

teaching and encouragement to congregants between Sundays.

Exodus 34 provided an assurance to the people of Israel, who had just

committed the seemingly unforgivable act of creating and worshipping the

golden calf, that God would be faithful and present despite extreme

unfaithfulness to the covenant on Israel’s part, calamity and disease falling

on the people, hunger-induced murmuring, and looming enemies all around.

The chapter uses a combination of similar words—merciful, gracious,

abounding in steadfast love, faithfulness, keeping steadfast love, and

forgiving (v. 6-7)—to reinforce the message of God’s compassionate

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character. As well, it includes a narrative of the political leader who is able

to go to the sacred space in order to intercede and plead on behalf of the

people. Ex. 34 describes the spoken commands of God that give precedence

to the cultural rhythm of feasts and food while excluding the possibility of

the surrounding nations and peoples ever becoming the beloved people of

God. The chapter paints a vivid picture of religious leaders exiting the divine

meeting place with an appearance to let the people know that God was

speaking to the people. This text provides several venues for the people to

discover YHWH—the calendar, through the king, through the priests,

theological message of God’s character, guarding the sacred boundary of

community by abstaining from certain actions and people, and through

divine meeting spaces such as mountains and tents.

Exodus 34 provides a needed message for the current crisis in

America. People are wondering if God is near, if God will watch over them,

and if they are able to hear from the Lord. Some Christians believe that

America has been unfaithful to God, that Americans have built their own

golden calves. The seeming absence of God in the face of the nation’s many

calamities—September 11th, Katrina, and now the economic crisis— provides

a narrative of fear for those who believe that unfaithfulness leads to an

absent and angry God.

Exodus 34 provides the people of Israel reassurance that God is faithful

and present in the midst of calamity, as well as during times of

unfaithfulness. Just as Israel had several venues by which to rest assured

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that God is faithful and present, we too are provided with various sacred

times and spaces—the Christian calendar as well as holidays; our leaders

who provide an inspiring vision for the future; our creeds, litanies, prayers,

and songs that speak of our hope in an ever-present, compassionate God;

guarding ourselves from the worry, fear, and frenzy of people around us;

keeping our faith in God rather than turning to many of the speculative,

empty, and manipulative ways of our culture, holy spaces for worship and

contemplation such as church buildings, a beautiful spot in a park, a corner

or closet at home, etc.; and through the various spiritual disciplines that

provide an ordered path in the midst of chaos.

Exodus 34:1-7 describes the interaction between YHWH and Moses

where God reveals to Moses the divine character—one whose compassion is

greatly outlined and whose expectation of judgment is tempered by such

mercy. It is very important in our contemporary moment to be reminded of

this steadfast and gracious God. Many feel a sense of abandonment by God.

Some even goes as far as saying that we are being punished for our sins,

mistakes, and ignorance. It is in these settings that Exodus 34 calls us back

to our creeds and belief statements about the nature of God. To these

people, we can recite the prayers of the ancient church that suffered through

persecution, diseases of many kinds, natural disasters, and war. Leaders can

remind the people through litanies written during Katrina, 9/11, Vietnam, the

Great Depression that we have a God who hears the cries of the people in

their suffering. We can create sign posts for ourselves, like the stone tablets
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of Exodus 34, that tell of enslaved groups who escaped calamity and

eventually made it to their own promised lands.

Just as Moses provides the people with a calendar of feasts to

celebrate the harvest given by YHWH, we can give more attention and time

to the rhythm of the Christian year. At this moment, we are preparing for

the time of Advent—the celebration of Christ’s coming into the world.

Essentially, it is a time of expectation for the divine presence here on Earth

in the everyday and in the extraordinary. This Christian calendar with its

many themes are also interwoven with both religious and national

celebrations and holidays where people can come together to affirm a

common faith and shared hope. When we gather around our tables—both

the sacred table of Eucharist and the common table of family and home, we

must reminisce together through the sharing of stories about God’s presence

in the past and where we feel the divine energy and inspiration even in the

present.

In ancient Israel, the surrounding nations worshipped many other gods.

These gods were often associated with specific aspects of life—agriculture

and harvest, sex and procreation, war and wealth, rain and storm, etc. The

rituals associated with these various gods were meant to illicit a favorable

response from these gods. Thus, a sacrifice to the god of harvest might be a

way to get this god to provide you and your community with a bountiful crop.

Although such ways seem fairly foreign in our contemporary setting, we are

surrounded by a culture of such divinization that seeks to manipulate the

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market forces, speculate about pending disasters and successes, and

provide empty promises of quick riches. Mixed in with these various forces

are prophets of fear and anxiety. Just as Israel was forbidden from mixing

with such people and rituals, we too need to take heed as to how much time

and thought we give to such individuals and groups. Just as in ancient Israel,

some of these voices claim to be speaking the words of YHWH. However, we

must refuse such idol speech and turn back to our creeds and calendars that

speak of a God who loves and a Christ who suffers for us and a Spirit who

ministers.

Just as Moses walked to the mountain and spent time in the tent, we

need leaders today who are willing to reside in the presence of God. Rather

than reactionary actions by impulsive leaders, we need to listen to the

leaders who call us to the mountain of God to seek God’s counsel. Exodus

34 reminds us that God is willing to reveal a message for those steadfast

enough to keeping coming to the mountain. It implores us to look for the

divine inspiration and presence on the faces of our leaders. It cautions us to

be wary of any leader who does not speak of the compassionate God. It

provides us hope that our leaders can intercede on behalf of the people and

that God will be revealed anew in the midst of chaos and disaster. God is

faithful and will be present—Exodus 34 makes this very clear. God will be

faithful in unfaithful times and we the people can continually re-enter our

hopeful story through faithful rituals, hope giving creeds, awe-filled sacred
 22

spaces, and divinely inspired leaders. We are the people of YHWH, let us not

abandon God because God refuses to abandon us.

 23

BIBLIOGRAPHY

Albertz, R. (1994). A History of Israelite Religion in the Old Testament Period.

Louisville:
Westminster John Knox Press.

Boadt, L. (1984). Reading the Old Testament. New York: Paulist Press.

Bright, J. (2001). A History of Israel. Louisville: Westminster John Knox Press.

Brueggemann, W. (1994). The Book of Exodus. The New Interpreter’s Bible.

Nashville:
Abingdon Press.

Childs, B. (1974). Exodus. The Old Testament Library. London: SCM Press.

De Vaux, R. (1997). Ancient Israel: Its Life and Institutions. Grand Rapids:
Eerdmans Publishing.

Finkelstein, I. & Silberman, N. (2001). The Bible Unearthed. New York:

Simon and Shuster.

Fretheim, T. (1991). Exodus. Interpretation. Louisville: John Knox Press.

Gottwald, N. (2001). The Politics of Ancient Israel. Louisville: Westminster

John Knox Press.

Gowan, D. (1994). Theology in Exodus. Louisville: Westminster John Knox

Press.

Houtmann, C. (1993). Exodus. Leuven: Peters.

Isserlin, B. (2001). The Israelites. Minneapolis: Fortress Press.

Jacob, B. (1992). The Second Book of the Bible: Exodus. Hoboken: Ktav
Publishing.

Meyers, C. (2005). Exodus. The New Cambridge Bible Commentary, ed. B.

Witherington III.
New York: Cambridge University Press.

Miller, J. & Hayes, J. (1986). A History of Ancient Israel and Judah.

Philadelphia: Westminster.
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Newsome, J. (1998). Exodus. Interpretation Bible Studies. Louisville: John

Knox Press.

Propp, W. (2006). Exodus 19-40. The Anchor Bible. New York: Doubleday.

Sarna, N. (1991). Exodus. The JPS Torah Commentary. Philadelphia: Jewish

Publication Society.

Van Seters, J. (2003). A Law Book for the Diaspora. Oxford: Oxford Press.

Zornberg, A. (2001). The Particulars of Rapture. New York: Doubleday.